The oldest system of the Indians contains much more theology than philosophy. In part proceeding from the sacred scriptures and the traditional side of religion, it is an explanation of the Veda; in part it is an attempt to found a dogma on a basis of its own, on philosophical construction. In this sense, regarded as exegetical theology brought to a close by philosophical proof of dogma, this system is denoted by the name Vedanta, _i.e._ end or object of the Veda. Combined with the portion explanatory of the Veda, it is also called Mimansa, _i.e._ inquiry; and the section which expounds the ceremonial side of religion bears the name of the first or work-investigation--Karma-mimansa; the speculative part is called Uttara-mimansa (metaphysics), or Brahma-mimansa, _i.e._ investigation of Brahman. The method of the first part, the investigation of works, is obviously taken from the requirements of the situation at the moment, and the process common in the schools of the Brahmans; the object was to establish a definite kind of interpretation for explanation and exegesis, and the development of dogma from the passages in the Veda. On the consideration of a subject follows the doubt or the contradiction, which has been or can be raised on the other side. The contradiction is met by refutation on counter-grounds. This negative proof is followed by positive proof, that the view of the opponents is in itself untenable and worthless, and last comes the final proof of the thesis maintained by demonstration that it agrees with the whole system. In this manner we find philosophy treating first the authority of revealed scriptures, the Veda, then the relation of tradition to it, the statements of the sages, the commentary on the revelation. Then the variations and coincidences of revelation and their inner connection are developed, and so the system passes on to the explanation of the Veda. It is shown that all passages in the Veda point directly or indirectly to the one Brahman. At certain passages it is shown how a part of these plainly and another part obscurely refer to Brahman, though even the latter refer to it as a being worthy of divine reverence; another part of the passages in the Veda point to Brahman as something beyond our knowledge. The contradictions between the passages in the Veda are proved to be only apparent. These explanations of the passages in the Veda are followed by the doctrine of good works, as the means of salvation, which are either external, like the observation of the ceremonial, the laws of purification, or internal like the quieting and taming of the senses, the hearing and understanding of revelation, and the acknowledgment of Brahman.[373]